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What more can you ask for, than to hear it from the man himself? You’ve heard the flowery words and kirtans, now hear some of the rest in this video wonderfully put together by Radhika Bianchi. Used with permission of the author.
How to hate and fear woman, or; “the principle of womanly disassociation.”
Prabhupada’s purport, Srimad Bhagavatam 2.7.6 ‒
Human life is meant for such tapasya, with the great vow of celibacy, or brahmacarya. In the rigid life of tapasya there is no place for the association of women. And because human life is meant for tapasya, for self-realization, factual human civilization, as conceived by the system of sanatan-dharma or the school of four castes and four orders of life, prescribes rigid dissociation from woman in three stages of life. In the order of gradual cultural development, one’s life may be divided into four divisions: celibacy, household life, retirement, and renunciation. During the first stage of life, up to twenty-five years of age, a man may be trained as a bramhacari under the guidance of a bona fide spiritual master just to understand that woman is the real binding force in material existence. If one wants to get freedom from the material bondage of conditional life, he must get free from the attraction for the form of woman. Woman, or the fair sex, is the enchanting principle for the living entities, and the male form, especially in the human being, is meant for self-realization. The whole world is moving under the spell of womanly attraction, and as soon as a man becomes united with a woman, he at once becomes a victim of material bondage under a tight knot. The desires for lording it over the material world, under the intoxication of a false sense of lordship, specifically begin just after the man’s unification with a woman. The desires for acquiring a house, possessing land, having children and becoming prominent in society, the affection for community and the place of birth, and the hankering for wealth, which are all like phantasmagoria or illusory dreams, encumber a human being, and he is thus impeded in his progress toward self-realization, the real aim of life. The bramhacari, or a boy from the age of five years, especially from the higher castes, namely from the scholarly parents (the brāhmaṇas), the administrative parents (the kṣatriyas), or the mercantile or productive parents (the vaiśyas), is trained until twenty-five years of age under the care of a bona fide guru or teacher, and under strict observance of discipline he comes to understand the values of life along with taking specific training for a livelihood. The bramhacari is then allowed to go home and enter householder life and get married to a suitable woman. But there are many brahmacārīs who do not go home to become householders but continue the life of naiṣṭhika-brahmacārīs, without any connection with women. They accept the order of sannyasa, or the renounced order of life, knowing well that combination with women is an unnecessary burden that checks self-realization. Since sex desire is very strong at a certain stage of life, the guru may allow the bramhacari to marry; this license is given to a bramhacari who is unable to continue the way of naiṣṭhika-brahmacarya, and such discriminations are possible for the bona fide guru. A program of so-called family planning is needed. The householder who associates with woman under scriptural restrictions, after a thorough training of brahmacarya, cannot be a householder like cats and dogs. Such a householder, after fifty years of age, would retire from the association of woman as a vanaprastha to be trained to live alone without the association of woman. When the practice is complete, the same retired householder becomes a sannyasi, strictly separate from woman, even from his married wife. Studying the whole scheme of disassociation from women, it appears that a woman is a stumbling block for self-realization, and the Lord appeared as Narayana to teach the principle of womanly disassociation with a vow in life.
https://www.dropbox.com/s/xgqjz7hizlktgj2/True%20History%20of%20Bhaktisiddhanta.pdf?dl=0
“The line that your guru maharaja (A.C Bhaktivedanta Swami- Prabhupada) listed in his Bhagavad Gita was made up by my brother Bhaktisiddhanta. He was rejected by our father Srila Bhaktivinode Thakur and his guru who was Bipin Bihari Goswami. Bhaktisiddhanta spoke against Bipin Bihari from the stage of a large public gathering in Calcutta. He called him a caste Goswami and a sahajiya (a cheap cheater). “When our father heard about this, he said, ‘You should keep out of religious affairs. It would be better if you went and lived in Mayapur alone. Chant Hare Krishna and pray for Lord Chaitanya’s mercy.’ “But when our father Bhaktivinode Thakur died, I went to my brother and said, ‘Who will carry on our father’s teachings now that he is gone? You are the oldest.’ I was working for the government like our father did, while he was doing his spiritual practices and was a scholar. ‘You’re the one to do it,’ I told him. ‘How can I do it when I’ve been rejected by our father and his guru?’ was his reply. ‘You’re smart. Make up a disciplic succession. Who will know?’ He did it. When he went to Vrindaban to preach, the babajis there knew he had made it up.” It did not jive with known historical facts and relationships between the personalities mentioned.” ‒ From “The True History of Bhaktisiddhanta”
“So (laughing) an eleven years old girl and I was at the same time twenty-one, twenty-two. One day I captured her hand. She began to cry. A little girl, you see? ”
Prabhupada, Morning Walk, April 12, 1974, Bombay ‒
When one has heard, when one has properly chanted, he has little experience of the transcendental form of the Lord, then his service beginning. Just like I engage one servant. So gradually he is given service. “First of all this, first of all that, then…” Again and again, again, again. The same example can be given, that the husband and wife. Formerly, when I was married, my wife was eleven years old. So (laughing) an eleven years old girl and I was at the same time twenty-one, twenty-two. One day I captured her hand. She began to cry. A little girl, you see? So gradually, gradually. I know… When my brother-in-law, sister’s husband, used to come… In the beginning, the girls were very… My sisters were same age. So they would meet the husband, offering a little pan or little sandesa.
Morning Walk, May 11, 1975, Perth, Australia ‒
Prabhupāda: There is no law; it is all lusty desire. All law or no law, these are all nonsense. The śāstra has… It is lusty desire, that’s all. Everyone wants to fulfill a lusty desires. So unless one is not in the modes of goodness or transcendental, everyone will like. That is the material world, rajas-tamaḥ. Rajas-tamo-bhāvaḥ kāma-lobhadayaś ca ye [SB 1.2.19]. It is all discussed in the śāstra. Just like I am hungry man. There is foodstuff. I want to eat it. So if I take by force, that is illegal, and if I pay for it, then it is legal. But I am the hungry man, I want it. This is going on. Everyone is lusty. Therefore they say “legalized prostitution.” They want it. So marriage is something legalized, that’s all. The passion and the desire is the same, either married or not married. So this Vedic law says, “Better married. Then you will be controlled.” Married life… So he will not be so lusty as without married life. So the gṛhastha life is a concession-same lusty desire under rules and regulation. That’s all. That is our higher… (?) Without married life he will commit rapes in so many ways, so better let him be satisfied with one, both the man and woman, and make progress in spiritual life. That is concession. Everyone in this material world has come with these lusty desires and greediness. Even demigods like Lord Śiva, Lord Brahmā… The Lord Brahmā became lusty after his daughter. And Lord Śiva became so mad afterMohinī–murti. So what to speak of us insignificant creatures. So lusty desire is there. That is material world. Unless one is fully Kṛṣṇa conscious, this lusty desire cannot be checked. It is not possible.
Prabhupada’s Purport, Śrīmad Bhāgavatam 4.25.41 ‒
Prabhupada: In this regard, the word vikhyatam is very significant. A man is always famous for his aggression toward a beautiful woman, and such aggression is sometimes considered rape. Although rape is not legally allowed, it is a fact that a woman likes a man who is very expert at rape.
Prabhupada’s Purport, Śrīmad Bhāgavatam 4.25.42 ‒
Prabhupada: When a husbandless woman is attacked by an aggressive man, she takes his action to be mercy. A woman is generally very much attracted by a man’s long arms. A serpent’s body is round, and it becomes narrower and thinner at the end. The beautiful arms of a man appear to a woman just like serpents, and she very much desires to be embraced by such arms.
The word anatha-varga is very significant in this verse. Natha means husband, and a means without. A young woman who has no husband is called anatha, meaning one who is not protected. As soon as a woman attains the age of puberty, she immediately becomes very much agitated by sexual desire. It is therefore the duty of the father to get his daughter married before she attains puberty. Otherwise she will be very much mortified by not having a husband. Anyone who satisfies her desire for sex at that age becomes a great object of satisfaction. It is a psychological fact that when a woman at the age of puberty meets a man and the man satisfies her sexually, she will love that man for the rest of her life, regardless who he is. Thus so-called love within this material world is nothing but sexual satisfaction.
Hare Krishna Truth Out 